Chasidut sobre Gênesis 2:3
וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ (פ)
Abençoou Deus o sétimo dia, e o <span class="x" onmousemove="Show('perush','O termo hebraico usado para santificação nada tem a ver com o sentido que este termo adquiriu através dos séculos em língua portuguesa. Tampouco tem a primeva origem da palavra latina que dera origem ao termo. O termo traduzido como santo (qadoch) tem o sentido mais exato de separação ou de diferenciação.');" onmouseout="Hide('perush');">santificou</span>; porque nele descansou de toda a sua obra que criara e fizera.
Kedushat Levi
The first thing G’d embarked on when creating the material universe was to create heaven and earth.”
It is an axiom, general principle, that G’d created the entire universe, and having done so, never withdraws from the universe for even a single moment, [unlike sculptors or painters who, once they have completed a sculpture or painting, move on to something else, having “finished” with their previous “creation.” Ed.] This axiom is true both of what He created in the heavens and what He created in the material, three-dimensional part of the universe. We pay tribute to this in our daily prayers when we say יוצר אור ובורא חושך, “He creates and fashions (present tense) light, and He creates darkness.” When speaking of any accomplishments of G’d’s creatures however, we speak of them in the past tense, i.e.יצר כסא, “he shaped a chair,” or עשה מזרון, “he made a mattress.” G’d’s creative activity is never completed, as the Torah testified in Genesis 2,3 אשר ברא אלוקים לעשות, “which the Lord has created in order to complete it.” This means that G’d is part of every creature He ever created, and once man realizes that he is nothing without G’d Who has created him and Who provides him with all the strength and creative stimuli that he possesses, he will be able to relate to Hashem as an ongoing creative Force in His universe. This is reflected every morning when we get up [after having used the washroom] and we refer to G’d with the words אשר יצר את האדם בחכמה, “Who has fashioned man with חכמה,” the word חכמה meaning the opposite of אין, “nothing.” It is appropriate therefore that in that prayer we refer to the creation of man in the past tense, as opposed to the line we quoted earlier, seeing that we refer to something or somebody who already exists, i.e. יש. This explains why the Ari z’al , Rabbi Yitzchak Luria, said that when we refer to G’d as ה' מלך, usually translated as “Hashem is King,” the reference is to the אין, “nothing,” i.e. G’d at any given moment gives us life, -by not withdrawing it from us.- The implied meaning of the expression is that man is “nothing” unless he continues to exist as part of G’d’s creative activity. The so-called אין, “nothing,” in terms of metaphysical beings, rules supreme in the regions beyond those that are part of the physical universe, the one that we conveniently refer to as “nature.” This so-called אין, is not really a “nothing,” in terms of the universe, its “nothingness” is such only vis a vis the physical part of the universe; in the celestial regions this “אין” rules supreme. [as opposed to the חכמה in our part of the universe. Ed. Although יש and אין are popularly perceived as absolute opposites, not having anything in common, this perception is built on a fallacy; the linkage between יש and אין are the mitzvot, Torah commandments, performed by the Jewish people. The commandments are performed in the section of the universe known as יש, as a result of which close contact is maintained between the aforementioned two domains of the universe. Ezekiel 1:14 refers to the “mitzvot” in their capacity as providing the link between the terrestrial and the celestial part of the universe with the words והחיות רצוא ושוב, “and the chayot ran to and fro”. According to the Zohar II 288, the mitzvot and the Torah respectively, are viewed as related to one another like the “hidden” is related to the “revealed,” both being part of the same whole. Torah and mitzvot provide the link between these two domains, so that each domain is not completely divorced from the other. This concept is contained in the letters of the word מצוה when we divide it up into מצ and וה. The letters מצ when we read the alphabet backwards, starting with the letter ת are equivalent to the letters יה, symbolising the totally abstract Divinity, whereas the letters וה symbolize the hidden parts of the universe, יש. The first half of the word מצוה being read with the two letters used in reverse order of the aleph bet, alludes to the “hidden” part of the universe, the domain exclusive to Divine, abstract forces. Let us explain something about what precisely is “hidden” and what is “revealed,” when it comes to the מצוה, “Torah commandment.” When we perform a מצוה, we cause G’d to become pleased with having created man, the choicest of His creatures. When we comply with requests made to us by a fellow human being, we can immediately gauge whether he is pleased by our actions or not, either by his face indicating this, or by words of approval, something that is not the case when we comply with G’d’s requests from us. Since He is invisible, and does not speak to us as He did to Moses, “mouth to mouth”, we have no way of knowing if our efforts to please Him have been successful. When we try to perform deeds that are for our (immediate) personal benefit, we are able to determine if our efforts have succeeded. This then is the “hidden” element present whenever we perform any of G’d’s commandments, מצות. This is what the Torah had in mind when it wrote (Deuteronomy 29,28) הנסתרות לה' אלוקינו, “the hidden aspects of mitzvah performance are reserved for the Lord our G’d;” on the other hand, והנגלות לנו ולבנינו עד עולם, “the benefits which the performance of the Torah confers upon us will be revealed forever.” This is also the meaning of the words בראשית ברא אלוקים, (addressed to us) “at the beginning of G’d’s creative activity G’d created the יש, a physical domain of the universe.” Through His creating יש, i.e. ראשית, a beginning, the creation of heaven and earth came into being, for prior to that there was only the אין, the abstract universe. This is the meaning of Targum Yerushalmi who renders this verse as 'בראשית בחוכמא ברא ה', “at the beginning G’d created by means of using intelligence found in the domain of the abstract regions.” חכמה, as we pointed out earlier, is a quality inherent in the terrestrial domain.
It is an axiom, general principle, that G’d created the entire universe, and having done so, never withdraws from the universe for even a single moment, [unlike sculptors or painters who, once they have completed a sculpture or painting, move on to something else, having “finished” with their previous “creation.” Ed.] This axiom is true both of what He created in the heavens and what He created in the material, three-dimensional part of the universe. We pay tribute to this in our daily prayers when we say יוצר אור ובורא חושך, “He creates and fashions (present tense) light, and He creates darkness.” When speaking of any accomplishments of G’d’s creatures however, we speak of them in the past tense, i.e.יצר כסא, “he shaped a chair,” or עשה מזרון, “he made a mattress.” G’d’s creative activity is never completed, as the Torah testified in Genesis 2,3 אשר ברא אלוקים לעשות, “which the Lord has created in order to complete it.” This means that G’d is part of every creature He ever created, and once man realizes that he is nothing without G’d Who has created him and Who provides him with all the strength and creative stimuli that he possesses, he will be able to relate to Hashem as an ongoing creative Force in His universe. This is reflected every morning when we get up [after having used the washroom] and we refer to G’d with the words אשר יצר את האדם בחכמה, “Who has fashioned man with חכמה,” the word חכמה meaning the opposite of אין, “nothing.” It is appropriate therefore that in that prayer we refer to the creation of man in the past tense, as opposed to the line we quoted earlier, seeing that we refer to something or somebody who already exists, i.e. יש. This explains why the Ari z’al , Rabbi Yitzchak Luria, said that when we refer to G’d as ה' מלך, usually translated as “Hashem is King,” the reference is to the אין, “nothing,” i.e. G’d at any given moment gives us life, -by not withdrawing it from us.- The implied meaning of the expression is that man is “nothing” unless he continues to exist as part of G’d’s creative activity. The so-called אין, “nothing,” in terms of metaphysical beings, rules supreme in the regions beyond those that are part of the physical universe, the one that we conveniently refer to as “nature.” This so-called אין, is not really a “nothing,” in terms of the universe, its “nothingness” is such only vis a vis the physical part of the universe; in the celestial regions this “אין” rules supreme. [as opposed to the חכמה in our part of the universe. Ed. Although יש and אין are popularly perceived as absolute opposites, not having anything in common, this perception is built on a fallacy; the linkage between יש and אין are the mitzvot, Torah commandments, performed by the Jewish people. The commandments are performed in the section of the universe known as יש, as a result of which close contact is maintained between the aforementioned two domains of the universe. Ezekiel 1:14 refers to the “mitzvot” in their capacity as providing the link between the terrestrial and the celestial part of the universe with the words והחיות רצוא ושוב, “and the chayot ran to and fro”. According to the Zohar II 288, the mitzvot and the Torah respectively, are viewed as related to one another like the “hidden” is related to the “revealed,” both being part of the same whole. Torah and mitzvot provide the link between these two domains, so that each domain is not completely divorced from the other. This concept is contained in the letters of the word מצוה when we divide it up into מצ and וה. The letters מצ when we read the alphabet backwards, starting with the letter ת are equivalent to the letters יה, symbolising the totally abstract Divinity, whereas the letters וה symbolize the hidden parts of the universe, יש. The first half of the word מצוה being read with the two letters used in reverse order of the aleph bet, alludes to the “hidden” part of the universe, the domain exclusive to Divine, abstract forces. Let us explain something about what precisely is “hidden” and what is “revealed,” when it comes to the מצוה, “Torah commandment.” When we perform a מצוה, we cause G’d to become pleased with having created man, the choicest of His creatures. When we comply with requests made to us by a fellow human being, we can immediately gauge whether he is pleased by our actions or not, either by his face indicating this, or by words of approval, something that is not the case when we comply with G’d’s requests from us. Since He is invisible, and does not speak to us as He did to Moses, “mouth to mouth”, we have no way of knowing if our efforts to please Him have been successful. When we try to perform deeds that are for our (immediate) personal benefit, we are able to determine if our efforts have succeeded. This then is the “hidden” element present whenever we perform any of G’d’s commandments, מצות. This is what the Torah had in mind when it wrote (Deuteronomy 29,28) הנסתרות לה' אלוקינו, “the hidden aspects of mitzvah performance are reserved for the Lord our G’d;” on the other hand, והנגלות לנו ולבנינו עד עולם, “the benefits which the performance of the Torah confers upon us will be revealed forever.” This is also the meaning of the words בראשית ברא אלוקים, (addressed to us) “at the beginning of G’d’s creative activity G’d created the יש, a physical domain of the universe.” Through His creating יש, i.e. ראשית, a beginning, the creation of heaven and earth came into being, for prior to that there was only the אין, the abstract universe. This is the meaning of Targum Yerushalmi who renders this verse as 'בראשית בחוכמא ברא ה', “at the beginning G’d created by means of using intelligence found in the domain of the abstract regions.” חכמה, as we pointed out earlier, is a quality inherent in the terrestrial domain.
Ask RabbiBookmarkShareCopy
Kedushat Levi
Another word that at first glance appears as unnecessary, is the word את, which becomes clearer when we understand it as equivalent to the word אתה, as in בא, meaning “it came, or He came,” as in Deut.33,2 ה' מסיני בא וזרח משעיר למו הופיע מהר פארן ואתה מרבבות קודש, “the Lord came from Sinai, He shone upon them from Seir, He appeared from Paran having come from Ribeboth Kodesh.” The word alludes to the fact that the original light of which the Torah said ויהי אור instead of ויהי כן, “and so it was,” -the Torah’s standard phrase for nature having complied with any of G’d’s directives,- had been in existence prior to heaven and earth being created, but while prior to that it had existed only in a disembodied celestial world, it had extended its function to light up the newly created physical universe. This light that had previously only served the אין סוף, the Creator, directly, now served His creatures also. It did so to the extent that G’d’s creatures could benefit by it and not be blinded by it. When we understand that word in this manner, we can also understand why, at the end of the Torah’s report of the creation (Genesis 2,3) אשר ברא אלוקים לעשות, “which G’d had created to do;” the Torah writes the otherwise superfluous word לעשות. The Torah thereby also indicates that G’d renews the creative process on a daily basis, both in its spiritual as well as in its profane aspects. On the preceding six “days,” G’d had created worlds that served as the prologue to the physical world.
Ask RabbiBookmarkShareCopy
Kedushat Levi
Leviticus 23,15. “you shall count for yourselves from the day following the festival, (Passover) etc.;” we need to understand first of all why the festival of Passover is referred to as Hashabbat in our verse. This has been explained by our sages, (Tanna de bey Eliyahu 14) where the author interprets the word בראשית as meaning בשביל ישראל, “for the sake of Israel.” Granted that this is true, it did however, not come to the attention of the world until G’d redeemed Israel from Egypt when His love for His people manifested itself. As a result, Passover became similar to the Sabbath. The Sabbath is unique as on the Sabbath G’d abstained from His creative activity, whereas, according to the Zohar, on Passover He abstained from entertaining thoughts. When G’d “rested” on the original Sabbath His work during the preceding six days was revealed for the first time. Similarly, His love for the Jewish people was revealed for the first time on the occasion of the redemption from Egypt, i.e. the day of the Exodus. On the first day of Passover it finally became clear why G’d had bothered to create the universe altogether. In other words, Passover may be looked upon as the logical conclusion of what had been set in motion the moment G’d had first thought of the people of Israel as a project for the future. This is also the meaning of a statement of the sages in Shabbat 118 that if the Israelites were to observe two Sabbath days, i.e. the terrestrial Sabbath as well as the celestial Sabbath, they would be redeemed immediately. The scholar to whom this statement is attributed quoted Isaiah 56,4 in support, where G’d promises redemption to the eunuchs who keep His Sabbaths, following up in verse 7 with: “and I will bring them to the Mountain of My holiness etc,. etc.” The “two” Sabbaths of which the Talmud speaks are not to be understood quantitatively, i.e. 2 separate Sabbath days, but refer to the שבת תחתון and the שבט עליון, observance of the Sabbath with our body, i.e. תחתון, and at the same time observing it with our hearts and minds, i.e. שבת עליון, the Sabbath in our upper regions, our heads. The more the Israelites engage in serving the Lord, the clearer it will become that G’d only created the universe on account of the Israelites. There is an allusion to this in the letters of the words מן פסח when we reverse the order of the aleph bet, i.e. that the letter א=ת, ב-ש, ג=ר etc. [Magen Avraham on the laws of the New Moon chapter 428, subsection 3 deals with this in greater detail, i.e. that certain festivals must occur on the weekdays corresponding to other festivals preceding them during the same year. Ed.] ...
Ask RabbiBookmarkShareCopy
Kedushat Levi
Man, the Creator’s most advanced creature, is able to be active not only in the physical but even in more spiritually refined parts of the universe. Nonetheless, he gradually grows further and further apart from his origin, the “infinite,” pure spirituality that is G’d. The expression שבת, used in our paragraph, describes that G’d Himself used the Sabbath to “retrace” His steps back to the origin of creation.
It is the function of the Sabbath to help man to similarly emulate G’d by using the Sabbath to retrace the physical material concerns that preoccupied him during the preceding six days, and to return to the spiritual origin of his soul and be inspired to the extent that he sees in the actions he performed during the weekdays something that has been suffused with the loftiest spiritual values.
[In this respect the Sabbath is a day that completes a cycle and prevents us from losing contact with our origins. Ed.]
It is the function of the Sabbath to help man to similarly emulate G’d by using the Sabbath to retrace the physical material concerns that preoccupied him during the preceding six days, and to return to the spiritual origin of his soul and be inspired to the extent that he sees in the actions he performed during the weekdays something that has been suffused with the loftiest spiritual values.
[In this respect the Sabbath is a day that completes a cycle and prevents us from losing contact with our origins. Ed.]
Ask RabbiBookmarkShareCopy
Kedushat Levi
Everything that has been handed down to us about Avram suggests that he was unwavering in his faith in G’d from his very youth, and certainly did not have any theological relapses. Nachmanides stated with absolute certainty, basing himself on Genesis 25,8 that Avram had always considered anything that happened to him as being G’d’s desire and meant for his own good. Nachmanides understood this as being the meaning of the words: זקן ושבע ימים, “of old age, satisfied and satisfied in years.” Contrary to most people, who are described in Kohelet Rabbah, 5,9 as leaving behind many unfulfilled aspirations when they die, Avraham died fully fulfilled. In Baba Batra 117, as well as in Sanhedrin 91 the meaning of the word מורשה is discussed, there being different opinions of how the distribution of the ancestral plots in the Land of Israel was determined by lottery; if the lottery only applied to the tribal allocations, or to families. The discussion also concerns whether only Jews who partook in the Exodus or their offspring were allocated land, or whether the allocation included Jews who had lived before that period, including Avram, Yitzchok, etc. Avram’s question of במה אדע כי אירשנה, meant: “how will I know that I personally will be included in the distribution of the land at that time? He knew that he would not inherit a plot of land in Israel as part of his father Terach’s merit, as he had been the first convert to Judaism, something that was confirmed in Sukkah 49. Since he did not endure slavery in Egypt as did the generation of the Exodus, he was not sure that he would qualify at the time of the distribution.
Avram’s question had been triggered by G’d saying to him:, לתת לך את הארץ הזאת לרשתה, “to give to you this land in order to inherit it.” (15,7) Avram wanted to know if he would live long enough to take part in the distribution of the land in Joshua’s time, or how he was to understand the words: לתת לך, “to give to you.” The Talmud in Sukkah 49 quotes psalms 47,10 where we encounter the expression עם אלוקי אברהם, “the nation that worships the G’d of Avraham”; a sage raised question whether G’d perhaps is not also the G’d of the people of Yitzchok and the G’d of the people of Yaakov.” The answer given is that Avraham was the first convert from which the Jewish people developed, so that he enjoys a special status. As a reward, G’d gave the land of Israel especially to him. Avraham wanted to know if, since the land of Israel becomes a מורשה, his share would be due to his father bequeathing it to him. The term ירש, “to inherit,” always implies that one inherits from a father. If Avram’s question had been במה אדע כי תתן לי, “how will I know that You give it to me,” it would have been inappropriate, of course. G’d had spoken about “giving;” Avram asked only about the hereditary aspect, אירשנה.
We will deal with the expression במה אדע, somewhat later in this paragraph. When G’d introduced His reply to Avram’s question with the words: ידוע תדע כי גר יהיה זרעך, “you must truly realize that your descendants will be strangers, etc.,” this can best be understood when referring to a commentary by the Zohar I 87 on the verse: (Genesis 2,4)אלה תולדות השמים והארץ בהבראם . The letter ה in smaller script in the middle of this word alerts the reader not to read the word as a single word, but as באברהם ברא, i.e. G’d created the universe on account of, or with the eventual assistance of Avraham.” Had G’d not foreseen that someone like Avram will be born, He would not have considered it worth His while to create the human race. The fact that Avraham, on his own, without prompting, would proclaim the name of the Creator, made it worth G’d’s while to put up with all the sins man would commit. Avraham would be the one to acquaint his peers with the concept that G’d is One, is unique, is in charge of the universe and yet had granted the creatures he made in His image freedom of choice to choose their own path in life. The fact that this Avraham would sire a Yitzchok, and Yitzchok in turn would sire a Yaakov who raised 12 sons who would form the nucleus of the Jewish nation, a nation of priests, made it all worthwhile for G’d. When the Jewish people collectively accepted G’d’s Torah, without critically examining what was written therein first, this was a crowning moment not only for the Jewish people, but it enabled G’d to converse with a mortal human being, Moses, as if he were on His own level, i.e. פנים אל פנים, face to face.
When G’d introduced His reply to Avram’s question with the words: ידוע תדע כי גר יהיה זרעך, “you must truly realize that your descendants will be strangers, etc.,” this can best be understood when referring to a commentary by the Zohar I 87 on the verse: (Genesis 2,4)אלה תולדות השמים והארץ בהבראם . The letter ה in smaller script in the middle of this word alerts the reader not to read the word as a single word, but as באברהם ברא, i.e. G’d created the universe on account of, or with the eventual assistance of Avraham.” Had G’d not foreseen that someone like Avram will be born, He would not have considered it worth His while to create the human race. The fact that Avraham, on his own, without prompting, would proclaim the name of the Creator, made it worth G’d’s while to put up with all the sins man would commit. Avraham would be the one to acquaint his peers with the concept that G’d is One, is unique, is in charge of the universe and yet had granted the creatures he made in His image freedom of choice to choose their own path in life. The fact that this Avraham would sire a Yitzchok, and Yitzchok in turn would sire a Yaakov who raised 12 sons who would form the nucleus of the Jewish nation, a nation of priests, made it all worthwhile for G’d. When the Jewish people collectively accepted G’d’s Torah, without critically examining what was written therein first, this was a crowning moment not only for the Jewish people, but it enabled G’d to converse with a mortal human being, Moses, as if he were on His own level, i.e. פנים אל פנים, face to face.
Moses reminded the people in Deut. 5,4 how 40 years earlier, when most of them had not yet been alive, G’d had addressed the whole nation on the פנים אל פנים “face to face level,” [until the people asked Moses to be their interpreter instead. Ed.] At that time all creatures on earth were in awe of their Creator. When the people had consecrated the Tabernacle in the desert as a “home” for Hashem in the lower parts of the universe, G’d took delight in the world He had created, as we know from Taanit 26 where the Talmud understands Song of Songs 3,11 ביום חתונתו וביום שמחת לבו, “on His wedding day, the day when His heart rejoices,” as referring to G’d’s feelings on the day of the revelation at Mount Sinai, and the day when the Tabernacle was consecrated, respectively. This is the kind of נחת רוח, “pleasure, satisfaction,” that man in the lower part of the universe can contribute to G’d in the loftier spheres, in heaven. On both of these occasions the joy was reciprocal, G’d showing that He can associate with earthlings and take pleasure from this. The Israelites’ enthusiastic response after the splitting of the sea and their miraculous and escape from Pharaoh’s pursuing armies, was another occasion when the reciprocal nature of the relationship between G’d and His “chosen” people was demonstrated publicly. Nowadays, almost 4000 years later, we recall these events and praise the Lord every week when we pronounce the blessings over wine. Not a day goes by without our giving thanks to the Lord for the Exodus from Egypt.
At the time when Avram lived, the world, i.e. the planet earth and man on it, was still in a state of semi-collapse, its continued existence far from assured, until Yitzchok and Yaakov continued the work that Avram had started when he kept proclaiming the power and goodness of the Creator. This assurance of the earth’s continued existence was only confirmed with the creation of the Jewish people, and this people’s leaving Egypt as G’d’s people, after having slaughtered the Passover, and proven that they considered the Creator as their highest authority.
The Tur, commenting on why we mention the Exodus of Egypt in the weekly Kiddush, as opposed to the Kiddush on the festivals whose link to the Exodus is self-evident, explains that the Sabbath harbours within it the כח המוליד, the power that enables creatures to regenerate themselves by producing offspring. This “power” is conditional on the observance of the Sabbath (in some form). Terach, Avram’s father, while able to produce physical offspring, was unable to produce offspring equipped with the kind of soul that would be active in spreading the message that G’d is the one and only Creator. [I have not been able to find where the Tur writes this, although he writes about man as well as most other living creatures becoming endowed with the ability to procreate bodies in his Torah commentary. (Genesis 2,3)
Avram’s question had been triggered by G’d saying to him:, לתת לך את הארץ הזאת לרשתה, “to give to you this land in order to inherit it.” (15,7) Avram wanted to know if he would live long enough to take part in the distribution of the land in Joshua’s time, or how he was to understand the words: לתת לך, “to give to you.” The Talmud in Sukkah 49 quotes psalms 47,10 where we encounter the expression עם אלוקי אברהם, “the nation that worships the G’d of Avraham”; a sage raised question whether G’d perhaps is not also the G’d of the people of Yitzchok and the G’d of the people of Yaakov.” The answer given is that Avraham was the first convert from which the Jewish people developed, so that he enjoys a special status. As a reward, G’d gave the land of Israel especially to him. Avraham wanted to know if, since the land of Israel becomes a מורשה, his share would be due to his father bequeathing it to him. The term ירש, “to inherit,” always implies that one inherits from a father. If Avram’s question had been במה אדע כי תתן לי, “how will I know that You give it to me,” it would have been inappropriate, of course. G’d had spoken about “giving;” Avram asked only about the hereditary aspect, אירשנה.
We will deal with the expression במה אדע, somewhat later in this paragraph. When G’d introduced His reply to Avram’s question with the words: ידוע תדע כי גר יהיה זרעך, “you must truly realize that your descendants will be strangers, etc.,” this can best be understood when referring to a commentary by the Zohar I 87 on the verse: (Genesis 2,4)אלה תולדות השמים והארץ בהבראם . The letter ה in smaller script in the middle of this word alerts the reader not to read the word as a single word, but as באברהם ברא, i.e. G’d created the universe on account of, or with the eventual assistance of Avraham.” Had G’d not foreseen that someone like Avram will be born, He would not have considered it worth His while to create the human race. The fact that Avraham, on his own, without prompting, would proclaim the name of the Creator, made it worth G’d’s while to put up with all the sins man would commit. Avraham would be the one to acquaint his peers with the concept that G’d is One, is unique, is in charge of the universe and yet had granted the creatures he made in His image freedom of choice to choose their own path in life. The fact that this Avraham would sire a Yitzchok, and Yitzchok in turn would sire a Yaakov who raised 12 sons who would form the nucleus of the Jewish nation, a nation of priests, made it all worthwhile for G’d. When the Jewish people collectively accepted G’d’s Torah, without critically examining what was written therein first, this was a crowning moment not only for the Jewish people, but it enabled G’d to converse with a mortal human being, Moses, as if he were on His own level, i.e. פנים אל פנים, face to face.
When G’d introduced His reply to Avram’s question with the words: ידוע תדע כי גר יהיה זרעך, “you must truly realize that your descendants will be strangers, etc.,” this can best be understood when referring to a commentary by the Zohar I 87 on the verse: (Genesis 2,4)אלה תולדות השמים והארץ בהבראם . The letter ה in smaller script in the middle of this word alerts the reader not to read the word as a single word, but as באברהם ברא, i.e. G’d created the universe on account of, or with the eventual assistance of Avraham.” Had G’d not foreseen that someone like Avram will be born, He would not have considered it worth His while to create the human race. The fact that Avraham, on his own, without prompting, would proclaim the name of the Creator, made it worth G’d’s while to put up with all the sins man would commit. Avraham would be the one to acquaint his peers with the concept that G’d is One, is unique, is in charge of the universe and yet had granted the creatures he made in His image freedom of choice to choose their own path in life. The fact that this Avraham would sire a Yitzchok, and Yitzchok in turn would sire a Yaakov who raised 12 sons who would form the nucleus of the Jewish nation, a nation of priests, made it all worthwhile for G’d. When the Jewish people collectively accepted G’d’s Torah, without critically examining what was written therein first, this was a crowning moment not only for the Jewish people, but it enabled G’d to converse with a mortal human being, Moses, as if he were on His own level, i.e. פנים אל פנים, face to face.
Moses reminded the people in Deut. 5,4 how 40 years earlier, when most of them had not yet been alive, G’d had addressed the whole nation on the פנים אל פנים “face to face level,” [until the people asked Moses to be their interpreter instead. Ed.] At that time all creatures on earth were in awe of their Creator. When the people had consecrated the Tabernacle in the desert as a “home” for Hashem in the lower parts of the universe, G’d took delight in the world He had created, as we know from Taanit 26 where the Talmud understands Song of Songs 3,11 ביום חתונתו וביום שמחת לבו, “on His wedding day, the day when His heart rejoices,” as referring to G’d’s feelings on the day of the revelation at Mount Sinai, and the day when the Tabernacle was consecrated, respectively. This is the kind of נחת רוח, “pleasure, satisfaction,” that man in the lower part of the universe can contribute to G’d in the loftier spheres, in heaven. On both of these occasions the joy was reciprocal, G’d showing that He can associate with earthlings and take pleasure from this. The Israelites’ enthusiastic response after the splitting of the sea and their miraculous and escape from Pharaoh’s pursuing armies, was another occasion when the reciprocal nature of the relationship between G’d and His “chosen” people was demonstrated publicly. Nowadays, almost 4000 years later, we recall these events and praise the Lord every week when we pronounce the blessings over wine. Not a day goes by without our giving thanks to the Lord for the Exodus from Egypt.
At the time when Avram lived, the world, i.e. the planet earth and man on it, was still in a state of semi-collapse, its continued existence far from assured, until Yitzchok and Yaakov continued the work that Avram had started when he kept proclaiming the power and goodness of the Creator. This assurance of the earth’s continued existence was only confirmed with the creation of the Jewish people, and this people’s leaving Egypt as G’d’s people, after having slaughtered the Passover, and proven that they considered the Creator as their highest authority.
The Tur, commenting on why we mention the Exodus of Egypt in the weekly Kiddush, as opposed to the Kiddush on the festivals whose link to the Exodus is self-evident, explains that the Sabbath harbours within it the כח המוליד, the power that enables creatures to regenerate themselves by producing offspring. This “power” is conditional on the observance of the Sabbath (in some form). Terach, Avram’s father, while able to produce physical offspring, was unable to produce offspring equipped with the kind of soul that would be active in spreading the message that G’d is the one and only Creator. [I have not been able to find where the Tur writes this, although he writes about man as well as most other living creatures becoming endowed with the ability to procreate bodies in his Torah commentary. (Genesis 2,3)
Ask RabbiBookmarkShareCopy